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In a written hadith, Muhammad bin Ibrahim bin Dawud told us, Al-Hussein bin Al-Sumaid told us, Yahya bin Sulayman Al-Jafi told us, Ibn Fudayl told us, on the authority of M Jalid, on the authority of Al-Sha’bi, on the authority of Jabir, may God be pleased with him, on the authority of the Prophet, may God’s prayers and peace be upon him, who said: “The Holy Spirit is Gabriel peace be ...
The Quran enjoins the faithful "to hinder the nafs from lust", [Quran 79:40] and another traditional narration warns that "the worst enemy you have is [the nafs] between your sides." [ 16 ] Rumi warns of the nafs in its guise of religious hypocrisy, saying "the nafs has a rosary and a Koran in its right hand, and a scimitar and dagger in the ...
The Old Testament consistently uses three primary words to describe the parts of man: basar (flesh), which refers to the external, material aspect of man (mostly in emphasizing human frailty); nephesh, which refers to the soul as well as the whole person or life; and ruach which is used to refer to the human spirit (ruach can mean "wind", "breath", or "spirit" depending on the context; cf ...
it is known that Hisham had accepted Islam on the day Makkah was conquered. If this Hadith is accepted, it would mean that for almost twenty years even the closest Companions of the Prophet like ‘Umar were unaware of the Qur’an being revealed in some other reading.
In Hebrew the word for Spirit (רוח) (ruach) is feminine, (which is used in the Hebrew Bible, as is the feminine word "shekhinah" in rabbinic literature, to indicate the presence of God, Arabic: سكينة sakina, a word mentioned six times in the Quran).
Aniconism in Islam not only deals with the material image, but touches upon mental representations as well. It is a problematic issue, discussed by early theologians , as to how to describe God , Muhammad and other prophets, and, indeed, if it is permissible at all to do so.
Psalm 51 refers to "Your holy spirit" (ruach kodshecha). [3] Chapter 63 of the Isaiah refers twice to "His holy spirit" (ruach kodsho) in successive verses. [4] Psalm 51 contains a triple parallelism between different types of "spirit": Fashion a pure heart for me, O God; create in me a steadfast spirit (רוּחַ נָכֹון ).
Neshamah-Soul first invested soul level expresses Binah-Understanding, the developed intellectual faculties Ruach-Spirit emotional level of invested soul expresses Chesed-Kindness to Yesod-Foundation, the emotional faculties (in Lurianic Parzufim of Kabbalah these form one unit, as do each of the five corresponding levels in the Sephirot)